the sonnes of God Wordes which plainly imply a liberty of will For when he sayth some receiued him and some not who sees not the liberty both of the one and of the other for these would not receiue him and those would Deut. 30.19 I call heauen and earth to record this day against you that I haue set before you life and death blessing and cursing therfore choose life that both thou and thy seede may liue And rightly may we call heauen and earth to witnes against them who commit the same fault touching Grace which the Turkes do touching Nature For the Turkes belieue that the fire burnes not nor water wets not but that God doth it by the fire and the water And so our Aduersaries say that a man desireth no good nor doth no good but only that God doth all by man but this is false Therfore c. Luc. 13.34 O Hierusalem Hierusalem c. how often would I haue gathered thy children togeather as a henne doth gather her brood vnder her winges and yee would not I would saith Christ and yee would not What for Gods sake can be spoken more plainly See more Luc. 10.42 Acts 5. 4. Ad Philem. v. 14.1 Cor. 7.37 9.1.14.2 Cor. 9.7 Ose 3.9 Num. 30.14 Iosua 14.13.2 Reg. 24.12.3 Reg. 3.5 Eccles 15.15 Mat. 19.17 Iosue 24.15.2 Samuel 12. Pro. 11.24 Reuel 3.20 Isa 1.19.20 ¶ See the ancient Fathers Euseb Caesar de praep l. 1. cap. 7. saith that those who hould this opinion do peruert and ouerthrow Vniuersam vitam humanam all the whole life of man And in very deed his reason is good for vpon this consideration of mans Free-will are grounded all politicall lawes precepts and prohibitions paynes and rewards which else were meerly superfluous and against reason S. Hilary l. 1. de Trinitate saith He would not there should be a necessity for men to be the sonnes of God but a power S. Aug. l. 1. ad q. 4. saith To consent vnto Gods vocation lyeth in a mans owne will So teacheth S. Amb. in Luc. cap. 12. S. Chrysost hom 19. in Genes S. Iraeneus l. 4. cap. 72. S. Cyril lib. 4. in Ioan. cap. 7. We cannot in any wise deny freedome of will in man And S. Aug. afore recited saith lib. 2. cap. 4. de act cum Felice Manich How should our Sauiour reward euery one according to their workes if there were no Free-will XX. That it is impossible to keepe the Commandements of God though assisted with his grace and the holy Ghost COntrary to the expresse wordes of their owne Bible Philip 4.13 I can do al things through Christ which strengthneth me Therfore it is impossible to keepe the Commandements or else it is false that he could do all things Luc. 1.5.6 The Scripture speaking of Zachary and Elizabeth sayth And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Yet they vsually say that none are so righteous as that they can keep any of them but these two were so righteous as they kept all of them now whether of these wilt thou belieue S. Luke or our Reformers Luc. 11.27.28 Blessed is the wombe that bare thee and the paps which thou hast sucked But he sayd Yea rather blessed are they that heare the word of God and keepe it Christ pronounceth them blessed who heare the word of God keep it but the commandements are the word of God which they affirme no man can keep therefore they affirme that no man can be blessed And like vnto this is that of Iohn 13.17 Matt. 12.50 Iohn 14.23 with an infinite number of such like places in their owne Bible with all which this this new doctrine doth seeme to dally in plaine termes Luc. 11.2 Thy will be done as in heauen so in earth In this petition either we demand a thing impossible or else the Saints in Heauen fulfill not the will of God in all thinges or els it may be fulfilled also by vs on earth one of the three But the two first are full of absurdities therefore the later is to be granted 1. Iohn 5.3 For this is the loue of God that we keep his commandements and his commandements are not grieuous If the Commandements were impossible they could bind no man for it is not to be conceiued how one should sinne in a thing which he could not possibly auoid And Christ saying to the young man in the Ghospell If thou wilt enter into heauen ' keepe the Commandements is as much as if he had said If thou wilt enter into heauen take hold of the Moone betweene thy teeth See more Ezech. 36.27 Mat. 11.30 19.17 Eccles 15.15 Rom. 13.8.10 7.3 Iosua 11.15 22.5 Psal 17.3 Deut. 30.11 1. Iohn 2.4 Iob. 27.6 1.22 Rom. 2.27 Luc. 10.28 15.7 3. Reg. 14.8 15.5 Ephes 1.4 Galat. 5.14 Gen. 6.9 ¶ See Origen hom 9. in Iosue S. Cyril l. 4. cont Iulian. S. Hilar in Psal 118. S. Hier. l. 3. cont Pelag. S. Basil who saith It is an impious thing to say that the commandements of God are impossible The maintayne XXI That fayth only iustifieth and that good Workes are not absolutly necessary to saluation COntrary to the expersse wordes of their owne Bible 1. Cor. 13.2 And though I haue the gift of Prophecy and vnderstand all mysteries and all knowledge and although I haue all fayth so that I could remoue mountaynes and haue no charity I am nothing Therefore fayth only doth not iustify yea this plainly proueth that faith is nothing to saluation without good workes Iames 2.24 Yee see therfore how that by workes a man is iustified and not by fayth only Wherfore S. Aug. lib de fide and operibus ca. 14. writeth that this Heresy was an old Heresy euen in the Apostles tymes And in the preface of his Comment vpon the 32. Psalm he warneth all men that this deduction vpon this speach of S. Paul Abraham was iustifyd by faith therfore workes be not necessary to saluation is the right way to hell and damnation See the Rhemes Testament vpon this place Iac. 2.14 What doth it profit my brethren though a man say he hath fayth and haue not workes Can fayth saue him This proposition but especially the former is directly opposite to that which our Aduersaries hould Neither can they pretend that there is the like opposition or contradiction betwixt S. Iames speaches and S. Paul for though S. Paul say Mā is iustified by fayth yet he neuer sayth by fayth alone Gal. 5.6 For in Iesus-Christ neyther Circumcision auayleth any thing nor Vncircumcision but fayth which worketh by loue Note well this place for if our Aduersaries who pretend conference of places to be the only Rule to explicate the hard passages of holy Scripture had followed but this their owne Rule this one text would haue cleered vnto them al other wherein Iustice and Saluation might seeme to be attributed to Fayth alone See more
Elias talking with them Therfore Saints deceased haue afterwards appeared to some on earth Matt. 27.52 And the graues were opened and many bodies of Saints which slept arose and came out of the graues after his resurrection and went into the holy Citty and appeared vnto many c. 2. Mac. 15.12 Onias the High Priest after he was dead appeared to Iudas Machabaeus aliue The like did Samuel vnto Saul What shall we say then to those that will deny a truth to cleere For some such my selfe haue met withall See more Luc. Luc. 16.27.28 Ioan. 11.44 Luc. 7.15 23. Mat. 9.25 Marc. 5.42 ¶ See S. Bede l. 5. cap. 13. hist of England S. Gregory in his booke of Morals in sundry places XXXI That the Saints deceased know not what passeth heere on earth COntrary to the expresse words of their owne Bible Luc. 16. 29. Where Abraham knew that there were Moyses and the Prophets Books heere on earth which he himselfe had neuer seene when he was aliue as S. Aug. witnesseth lib. de cura pro mortuis cap. 14. Therefore the Saints deceased know what passeth here on earth Iohn 5.45 Doe not thinke that I wil accuse you to the Father there is one that accuseth you euen Moyses in whome we trust But how could Moyses dead two thousand yeares before accuse those that were then liuing if the Saints deceased know not what passeth heere on earth Like vnto this is that Reuel 12.10 And I heard a loud voyce saying in heauen c. The accuser of our brethren is cast downe which accuseth them before our God day and night Now she diuels cannot accuse men day and night before God but they must first know wherof who then will for shame deny that vnto Saints and Angels which must needes be granted to the very deuill 2. Kings 6.12 we 4. Kings O King Elisha the Prophet that is in Israel telleth the King the of Israel words that thou speakest in thy bed-chamber Hence I thus argue If the light of Prophecy could extend it selfe so far as to make knowne see and vnderstand things so secret yea euen to inward thoughts who can with reason deny that the light of glory can do the same in the soules of the blessed The like is proued out of many other places of holy Scripture as 2. Reg. 5.26 where the Prophet Elizeus being a far of saw all that passed betwixt Naaman and Giesi his seruant S. Paul was rapt into the third Heauen and saw that which was not to be tould to man 1. Cor. 12. S. Stephen saw from earth Christ sitting at the right hand of his Father Act. 7. The Rich-glutton saw from hell to heauen as Protestants confesse how then say they that the Saints cannot know or see from heauen to earth And without some reciprocall knowledge there could be no communion at all betweene the Saints in Heauen and the faythful on earth the which is an article of our creed which notwithstanding the continuall passage of soules thither doth conuince See more Matt. 19.28 Reuel 2.26 Luc. 22.30 Acts. 5.3.1 Kinges 28.14 Eccles 4.6.23 ¶ See Eusebius serm de Annunt S. Hier. in epitaph Paulae S. Maximus serm de S. Agnete XXXII That the Saints pray not for vs. COntrary to the expresse wordes of their owne Bible Reuelat 5.8 The foure and twenty Elders fell downe before the Lambe hauing euery one of them harpes and golden vialls full of odours which are the prayers of Saints Lo how among so many diuine and vnsearchable mysteries set downe in holy Writ without exposition it pleased God that the Apostle himselfe should cleerly open this point vnto vs saying which odours are the prayers of Saints that so our Aduersaries may haue no excuse of their errour Therfore the Saints pray for vs. 2. Machab. 15.14 Then Onias answered saying This is a louer of the brethren who prayeth much for the people and for the holy Citty to wit Ieremias the Prophet of God Ancient Origen hom 18. in Ioan. saith It appeareth that Saints departed from this life haue care of the people as it is writen in the actes of the Machabees many yeares after the death of Ieremy Ierem. 15.1 Though Moyses and Samuel stood before me yet my mind could not be towards this people Hence S. Hierom. in his Commentaries and S. Greg. lib. 9. of his Moralls cap. 12. do gather that Moyses and Samuel after their death both could and did sometimes pray for the same people for otherwise it should be absurd to say Though Moyses and Samuel stood before me c. Baruch 3.4 O Lord almighty thou God of Israel heare now the prayers of the dead Israëlites we read of the dead of Israël And Theodoret paraphrasing vpon the Prophet Baruch interpreteth this place as Catholiques do Therfore the dead of Israel prayed for the liuing Reuel 2.26.27 And he that ouercommeth keepeth my works vnto the end to him will I giue power ouer the nations and he shall rule them with a rod of iron Since Iesus-Christ therfore imparteth his power vnto them vpon nations therfore they may with Iesus-Christ pray for those ouer whom they are thus established So S. Augustine expoundeth the same writing vpon the 2. Psalme We read also in the 16. of S. Luc. that the Rich-glutton in hell prayed for his brethren that were on earth If therefore the Saints in heauen pray not for vs their brethren on earth then we may say that greater is the Charity of the damned then of the saued But this were too absurd to say A conclusion which S. Aug. draweth from this very place ¶ See S Aug. serm 15. de verbis Apost S. Hilar. in Psalm 129. S. Damascen lib. 4. de fide cap. 16. with many others XXXIII That we ought not to beseech God to graunt our prayers in fauour of the Saints or their Merits nor do we receiue any benefit therby TWo wayes there are of praying by the mediation of the blessed Saints The one by beseeching God to grant our desires in fauour of them and their merits The other by expresly praying them to intercede and pray to God for vs. Both being impugned by our Reformers we will proue them our of their owne Bible The proofe of the first is contrary to the expresse words of their owne text Exod. 32.13 Remember Abraham Isaac and Israell thy seruants to whom thou swarest by thine owne selfe and saidst vnto them I will multiply your seed as the starres of heauen c. And our Lord repented we read was pacified of the euill which he thought to do vnto his people Loe how plainly Moyses prayed to God by the meditation of the holy Patriarches A forme of prayer so pleasing to him as hauing said a litle before that for their sinne of Idolatry he would consume them the memory of his holy Seruants being but laid before him he presently pardoned them Therfore we may beseech God to grant vs our prayers in fauour of them Theod.
by S. Aug. haeres 53. Mat. 17.21 Howbeit this kind of deuills goeth not out but by prayer and fasting Loe the great force of prayer and fasting able to expell the very deuill Therfore it causeth great spirituall good See more Ioel. 2.12 Mat. 6.16 Mat. 9.15.29 Toby 12.8 Luc. 2.37 Act. 14.22 2. Cor. 11.27 2. Cor. 6.5 Numb 30.14 1. Tim. 4.3 ¶ And the Fathers S. Ignat. ad Philip. S. Basil orat de Ieiunio S. Chrysost orat in sanct Lauacrum hom 1. in Gen. S. Amb. ser 4. S. Hier. in cap. 18. Isa and many others XLVI That Iesus-Christ descended not into hell nor deliuered thence the soules of the Fathers COntrary to the expresse words of their owne Bible 1. Ephes 4.8 When he ascended vpon high he led Captiuity captiue in their margent or a multitude of captiues and gaue gifts vnto men Now that he ascended what is it but that he also descended first into the lower parts of the earth These freed Captiues to be the soules of the glorified no man in his right wits will say Nor the soules of the damned for so the deuils should be brought againe into heauen therefore they were the soules of the Fathers which Christ deliuered out of Limbus Actes 2.27 Because thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption These very wordes S. Aug. applieth to the proofe of a third place and saith Who but an Infided will deny Christ to haue descended into Hell Epist 99. ad Euod 1. Pet. 3.18.19 Being put to death in the flesh but quickned by the spirit by which also he went and preached vnto the spirits in prison Now to vnderstand by the word prison heauen there is no sense sith it is called the seate of God and not the prison of God To vnderstand it of the wicked Caluin himselfe opposeth this opinion and maintayneth that S. Peter speaketh of the good which were knowne from the dayes of Noe. Adde heerto that this doctrine destroyeth an article of our Creed Therefore Christ descended into hell Heb. 11.38.39.40 And these all hauing obtained a good testimony through faith receiued not the promise to wit of Heauen God hauing prouided some better thing for vs that they without vs should not be made perfect to wit in their perfect complete glory Whence it followeth necessarily that they must needes grant another place distinct as well from the Heauen of the saued as from the Hell of the damned wherin these holy soules were detayned Mat. 12.40 For as Ionas was three dayes and three nights in the Whales belly so shall the Sonne of man be three dayes three nights in the hart of the earth But how I pray is this Figure fulfilled if Christ were not as many dayes and nightes in the heart of the earth as Ionas was who was not in the whales belly in body only but also in soule Whence it followeth that either Christs holy soule was three dayes and three nights in the hart of the earth as well as his body or that this place of Scripture is either false or vnfulfilled But this were most absurd to say Mat. 27.52.53 And the graues were opend and many bodies of Saints which slept arose and came out of the graues after his resurrection and went into the holy Citty and appeared vnto many Vnderstood by S. Ignatius Bishop of Antioch of Limbus Patrum writing to the Cittizens of Trallis thus Many arose with our Lord for the Scripture saith that many of the bodies that slept arose with our Lord. He descended alone but returned with a multitude Zachary 9.11 As for thee also by the bloud of thy Couenant I haue sent we read let forth thy prisoners out of the pit wherin is no water Both S. Hierome and S. Cyril vnderstand this pit to be meant of Limbus Patrum And with very great reason for how absurd were it to say that the damned haue their share in the bloud of the Couenant Or that they are let forth of their infernall pit Or that they may be said to be thy prisoners that is Christs but rather the prisoners of the diuell Yea where I pray to speake properly hath Christ had any prisoners at all which he hath let forth if not out of this place Therfore either Christ let forth prisoners our of Limbus Patrum or this place likewise as the former is either false or not yet fulfilled Like vnto this is that of 1. Samuel 2.6 The Lord killeth and maketh aliue he bringeth downe to the graue we read hell and bringeth vp we read back againe Loe how plaine and conforme the faith of that old Church was is to this of ours bringeth downe to hell and bringeth backe againe which hardly in any cleare sense can be auerred if Limbus Patrum be denyed As for the word Graue which they erroneously haue added insteed of Hell to diminish the force of so plaine a place why do they not aswell foist the same into their Creed insteed of Hell as heere they haue done and say Was crucified dead and buried he descended into the graue How absurd this is who doth not see See more Osee 6.3 Psal 16.10.2 Pet. 3.19 Zach. 9.11 Rō 10.6 Eccles 24.45 Ps 23.7 Genes 37.35 ¶ See also the Fathers that affirme the same S. Hier. in 4. ad Ephes S. Greg. lib. 13. Moral cap. 20. S. Aug. in Psal 37. v. 1. The place beginneth Futurū est enim XLVII That there is no Purgatory fire or other prison wher in sinnes may be satisfied for after this life COntrary to the expresse wordes of their owne Bible 1. Cor. 3.13.15 The fire shall try euery mans worke of what sort it is If any mans worke shal be burnt he shall suffer losse but he himselfe shall be saued yet so as by fire S. Augustine writing vpon the 37. Psalme and drawing these very wordes of the Apostle into his discourse sayth Because it is said he himselfe shall be safe that fire is therfore contemned Yea verily though safe by fire yet that fire shall be more grieuous then whatsoeuer a man can suffer in this life Thus he Therfore there is a Purgatory fire wherein sinnes may be satisfied for after his life Iohn 11.22 But I know that euen now whatsoeuer thou wilt aske of God God will giue it thee S. Martha the sister of S. Mary Magdalen belieued that our Lord whom then she held only for a holy man or Prophet and not for the Sonne of God could obtaine of God something profitable to her brother Lazarus who was deceased For hauing said Lord if thou hadst bene heere my brother had not bene dead she presently added But I know that euen now whatsoeuer thou wilt aske of God God will giue it thee Which speach she could neuer haue vsed in any good sense if she had not learned this doctrine of the Sinagogue who offered sacrifices almes and prayers for the departed and vnles she had
the presence of God whome I call to witnes in this behalfe and pray thee also to call vpon for the saluation and reduction of all those that walke astray that it is not in the power of any one no not of all our Aduersaries that are in England to find in their owne Bible one only expresse Text I say one only I say in their owne Bible by which they cā possibly proue one only point of their false Doctrine without their vsuall art of adding diminishing chopping or changing it by some interpretation or other which yet should be to alter the Text it selfe and to employ mans fancy insteed of the pure word a thing by their owne Confession flatly forbidden vnto them protesting that the Word of God doth in such sort containe all that which is necessary to saluation that it is not lawfull neither for men nor Angells to adde diminish or alter ought therof and commanding their followers and adherents vtterly to renounce all Antiquity Custome Multitude Humane Wisedome Iudgement Decrees Edicts Counsailes Visions yea and Miracles themselues to the contrary THE TOVCH-STONE of the Reformed Ghospell Protestants affirme I. That there is not in the Church one that an infaillible Rule for vnderstāding the holy Scriptures and conseruing of Vnity in matters of Faith COntrary to the expresse wordes of their owne Bible Rom. 12.6 Hauing then giftes differing according to the grace that is giuen to vs whether Prophecy that is interpretation according to the proportion or Rule of faith Whence we gather that Prophecy according to the Rule of faith is one of the giftes which God bestoweth on his Church Therefore there is in the Church one and that an infallible Rule for vnderstanding to the holy Scriptures Philip. 3.16 Neuertheles whereto we haue already attained let vs mind the same thing Loe how plainly the Apostle speaketh in this second place of a certaine Rule to be walked by cleerly presupposing that in matters of faith we can neuer be of the same mind vnles we walke by the same Rule Gal. 6.16 And as many as walke according to this Rule Peace be on them and mercy And 2. Cor. 10.15 Hauing hope when your faith is increased that we shall be enlarged by you according to our Rule aboundantly to preach the ghospell in the Regions beyond you and not to boast in another mans line Lo heere againe because that euery man is to direct and order his beliefe according to the doctrine of the Church therfore it is called by S. Paul both the Rule and Line of our holy Faith Againe 1. Cor. 11.16 But if any man seeme to be contentious we haue no such Custome nor the Churches of God Loe how S. Paul still pleadeth the Rule and Custome of the Church agaynst the contentious which if it could then by the sole prescription of twenty or thirty yeares and by the authority of so few Pastours stop the mouthes of new Sect-maysters what ought not the Custome of sixteene hundred yeares and the Decrees of so many hundred Pastours gayne of reasonable modest and humble men And heer I would haue it to be noted that this Analogy or Rule of Fayth besides the tytles already recited the holy Scripture in other places calleth by the name of Forme of Doctrine Rom. 6.17 A thing made ready to our hand 2. Cor. 10.16 The Depositum or Treasure committed to the Churches trust and euer most carefully to be kept by her 1. Tim. 6.20 And withall in the very selfe same places alwayes stileth that which is contrary to this Rule by the name of Disunion Discord Disobedience forsaking of our first vocation Diuision Contention Prophane and vayne babling Opposition of sciences c. Whence plainly appeareth how great the necessity is for euery Christian to keep this Rule the least breach wherof doth presently crack his Christian credit with the Church of God and with all good Christians See more Rom. 6.17 Gal. 1.6 Rom. 16.17 Actes 15.2 1. Tim. 6.20 Rom. 12.16 ¶ According to this very Rule the Ancient Fathers affirme the same S. Irenaeus l. 4. cap. 45. Tert. de praescrip And Vincent Lyr. in suo Commonitorio saith It is very needfull in regard of so many errors proceeding from the mis-interpretation of Scriptures that the Line of Propheticall and Apostolicall exposition should be directed according to the Rule of the Ecclesiasticall and Catholique sense Thus writeth this most worthy witnesse Tertul. praescrip adu haeres cap. 15. cap. 19. saith We do not admit our aduersaries to dispute out of Scripture till they can shew who their Ancestors were and from whom they receiued the Scriptures For the orderly course of doctrine requires that the first Question be whose the Scriptures are by right from whome and by whom and to whom the Forme of Christian Religion was deliuered Otherwise prescribe against him as a stranger c. Thus he Loe how these two last ancient Fathers lay hold off and vrge these two very termes Rule and Forme of Faith and Religion euen as before the Holy Scripture did from whēce doubtles they tooke the phrase And with very great reason for the knowledge of Tradition which is this Forme or Rule goes before the knowlege of the Scripture for the Rule must be first knowne before the thing ruled can be assuredly knowne as the Carpenter cannot knowe certainly that he hath measured his timber nor the Taylor that he hath measured his cloth aright except he first assuredly know that his measure be both true right but the Rule of Faith to wit the Summe of those points that euery Christian is bound expresly to know as deliuered to him from hand to hand is the knowledge of Tradition Protestants affirme II. That in matters of Fayth we must not rely vpon the Iudgment of the Church and of her Pastours but onely vpon the Written Word COntrary to the expres wordes of their owne Bible Mar. 23.2 The Scribes and the Pharises sit in Moyses seat all therfore whatsoeuer they bid you obserue that obserue and do In which wordes Christ not onely commandeth vs in matters of Faith to haue recourse to somwhat else besides the only written word to wit to the Pastours of the Church but biddeth vs moreouer to obey them and that not only in some principall matters but in all whatsoeuer without distinction or limitation Therfore in matters of fayth we are not tyed to rely only vpon the written Word Luc. 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Heere againe Christ our Lord honoureth and giueth as much authority to the Preachers of the Word as he can possibly do to the word it selfe saying He that heareth you c. Matt. 16.19 Whatsoeuer thou shalt bind on earth shal be bound in heauen and whatsoeuer thou shalt loose on earth shall he loosed in heauen Where it is to be noted that he doth not say whosoeuer but
whatsoeuer giuing vs thereby to vnderstand that not onely the bondes of sins but as well all other knots and difficulties in matters of fayth are to be loosed by S. Peter and by the Pastours that succeed in the Church See more Deut. 17.8 Aggeus 2.11 2. Chron. 19.8 vnto the end 2. Thes 2.15 ¶ The holy Fathers that affirme the same are S. Gregory Naz. in orat excusat Tertul. lib. de praescrip aduersus haer S. Cyprian lib. 1. epist 3. S. Aug. lib. 1. cont Cresc cap. 33. lib. cont Fund cap. 5. Vincent Lyr. in suo commonit And S. Anselme lib. de incar c. 1. writing to Pope Vrban saith thus vnto him Vnto no other is more rightly referred to be corrected whatsoeuer ariseth in the Church against the Catholique fayth c. They affirme III. That the Scriptures are easy to be vnderstood and that therefore none ought to be restrayned from reading of them COntrary to the expresse words of their owne Bible 2. Pet. 3.16 where S. Peter speaking of S. Pauls Epistles saith In which are some thinges hard to be vnderstood which they that are vnlearned and vnstable wrest as they do also the other Scriptures vnto their owne destruction But all vnlearned Reformers do both read and are allowed to read those hard thinges yea the Booke of Apocalyps also yet harder without any restraint to man or woman which yet they vnderstand not therefore they wrest them as also other Scriptures to their owne destruction Actes 8.30 And Philip said Vnderstandest thou what thou readest And be said How can I except some man should guide me Where first may be noted that this Noble Eunuch freely confessed he could not vnderstand the Scriptures without an interpreter to expound them albeit he was a great and serious student in them and withall a holy and humble man as S. Hierome noteth of him Epist ad Paulin. de stud Scrip. and next that he sayth Except some man guide me So as he fled not to his priuate spirit nor yet to conferring of place with place as our Aduersaries do Therfore the Scriptures are not easy Luc. 24.25 27. Christ called two of his Disciples fooles and slow of hart c. And beginning at Moyses and all the Prophets he expounded vnto them in all the Scriptures the thinges concerning himselfe How then are the Scriptures so easily to be vnderstood of the vnlearned when Christs Disciples themselues could not vnderstand them till first they were expounded to them Reuelat. 5.1 c. The Angell speaking of the Booke sealed with seauen seales wept much because no man in heauen nor in earth was able to open the booke nether to looke theron A strange case to read in Scripture it selfe that the booke of Scripture should be shut with so many seales but much more strange that euen in S. Iohns and the Apostles time none could be found nether in heauen nor earth able to open the same nor to looke theron which euery Apprentice now a dayes without any difficulty will vndertake to doe See more 2. Pet. 1.20 Mat. 13.11 36. Luc. 24.45 1. Cor. 12.10 Luc. 8.10 54. Luc. 2. 50.2 Tim. 3.7 1. Iohn 4.6 Iohn 5.35 Psal 119.18 34 Reuel 51. c. ¶ The Holy Fathers that affirme the same are S. Irenaeus l. 2. cap. 47. Origen l. cont Cels S. Amb. epist 44. ad Constant where he calleth it A sea and depth of propheticall riddles S. Hier. in praefat comment in Ephes 5. And S. Aug. epist. 119. cap. 21. saith The thinges of holy Scripture that I know not are many more then those that I know So S. Greg. hom 6. in Ezech. and many other Fathers confesse the same of themselues S. Denis Bishop of Corinth cited by Eusebius lib. 7. hist Ec. 20. saith Of this Booke of Scripture to wit this is my opinion that the matter therof is far more profoūd then my wit can reach vnto They affirme IV. That Apostolicall Traditions and ancient Customes of the Church not found in the written word are not to be receiued nor do oblige vs. COntrary to the expresse wordes of their owne Bible 2. Thes 2.15 Therfore Brethren stand fast and hold the Traditions which yee haue bene taught whether by word or by our Epistle Hence it is cleere that some Traditiōs were deliuered to the Thessalonians by word of mouth and those of equal authority with what was written if not of more for the holy Ghost doth name them first as they were indeed the first in being yea it is certaine that before the new Testament was written the Apostles deliuered all by Tradition and word of mouth Therfore Apostolicall Traditions are to be receiued and do oblige vs. 2. Thes 3.6 Now I command you bretheren in the name of our Lord Iesus-Christ that yee withdraw your selues from euery brother that walketh disorderly and not after the Tradition which he receiued of vs. Lo he saith not I counsell you but I command you But these men reiecting all Traditions walke disorderly therfore they breake the Apostles cōmandment Yea they stand not but are fallen they let goe what the word it selfe doth will them to hould and therfore in the name of our Lord Iesus-Christ let all good men withdraw themselues from them 1. Cor. 11.2 Now I praise you brethren that you remember me in all thinges and keepe the Traditions as I haue deliuered them vnto you But these reiect all Traditions therfore needes must S. Paul speake thus vnto them Now none of my brethren I dispraise you for that you forget me in all thinges and keepe not the Traditions as I haue deliuered them vnto you Lastly If nothing at all be to be belieued but only that which is left vs written wherein should the Church haue exercised herselfe from Adam to Moyses the space of two thousand six hundred yeares See more 1. Tim. 6.3.20 2. Tim. 1.13.2 Tim. 2.2 Iohn 20.30 21.25 16.12.1 Cor. 11.16.34.2 ep Iohn 12. 3. ep of S. Iohn 13. Actes 16.4 15.28 ¶ The Fathers that affirme the same are S. Irenaeus l. 3. c. 4. Origen in cap. 6. ad Rom. S. Damas l. 4. c. 17. S. Chrysost in 2. Thes 2. And S. Basil de Spiritu sancto saith Some thinges we haue from Scripture other thinges from the Apostles both which haue like force vnto Godlines S. Chrysost hom 4. in 2. Thes sayth If is a Tradition seeke thou no further They affirme V. That a man by his owne vnderstanding or Priuate spirit may rightly iudge interprete Scripture COntrary to the expersse wordes of their owne Bible 1. Cor. 12.8 c. To one is giuen by the spirit the word of wisdome to another the word of knowledge by the same spirit to another the working of miracles to another Prophesie to another discerning of spirits to another kindes of tongues to another the interpretation of tongues but all these worketh that one and the selfe same spirit deuiding to euery man seuerally as
for disproose of this point for neuer was any Woman so presumptuous in our Forefathers dayes as to take vpon her such authority but will content my selfe to refure the folly with this euident and conuincing argument Whatsoeuer power an inferior Minister of the Church hath that the Head of the same church hath at the least if not much more But euery inferiour Minister of their Church hath power to Baptize to giue the Communion to marry to bury and to preach in the pulpit therfore Queene Eliz. could Baptize giue the Communion marry bury and preach in the pulpit And who now is so simple as sees not the ridiculous sequele of this doctrine For the deniall of which notwithstanding hundreds of Catholikes haue bene hanged drawne and quartered as traytors to her Person and the State But that no secular King can be this Head an infinity of Fathers do affirme S. Iohn Damascen ser 1. The place beginneth Tibi ô Rex And againe Non assentior I consent not that the Church of God be gouerned by Kings Theod hist Eccles l. 4. c. 28. recounteth of one Eulogius that he answered to an officer of the Emperor Valens telling him the Emperor would haue it so with this pretty quippe saying What was he made a Bishop that day that he was crowned Emperor The place beginneth Tum ille S. Ignatius Epist. ad Philadelph willeth all men without exception euen the Emperour himselfe to be obedient vnto the Bishop the place beginneth Principes obedite Caesari S. Chrysost hom 5. de verbis Isaiae calleth the Bishop a Prince as well as the King yea and that a greater also And hom 38. in Mat. 21. The place beginneth Quia in rebus spiritualibus XIII That Antichrist shall not be a particular man and that the Pope is Antichrist COntrary to the expresse wordes of their owne Bible 2. Thes 2.3 Let no man deceaue you by any meanes for that day shall not come except there come a falling away first and that man of sinne be reuealed the sonne of perdition Where these wordes man of sinne and sonne of perdition do plainly prooue that a succession of men as the Popes are cannot be this man of sinne for so S. Peter also should be Antichrist for he was Pope and the very first of all the Popes Therfore Antichrist shall be a particular man Reuelat. 13.18 Let him that hath vnderstanding count the number of a man Therfore the great Antichrist that egregious Apostata or notable Enemy of Iesus-Christ shall be a particular man 1. Iohn 2.22 Who is a lier but he that denyeth that Iesus is Christ This is Antichrist which denyeth the Father the Son But the Pope denyeth neither of both Therfore the Pope is not Antichrist Agayne in 2. Thes 2. before alledged v. 4. the Scripture saith that Antichrist shall be extolled aboue all that is called God and vers 8. that our Lord Iesus shall kill him with the spirit of his mouth at his comming But none of all these agree to the Pope no more then that our Lord Iesus is come the second tyme. Iohn 5 43. I am come in my Fathers name and yee receaue me not If another shall come in his owne name him yee will receiue He meaneth specially the wicked Antichrist how then can the Pope be he seeing the Iewes receyue him not See more Dan. 7.7 and cap. 12.11 Reuel 13.17 and cap. 17.8.11 Luc. 13.14 Mat. 24.25 ¶ To follow our common Rule the Fathers that affirme the same are S. Chrysoft and S. Cyril who do both thus vnderstand this very place last alleadged S. Amb. vpon the 2. Thes 2. Hierom. in ep ad Algas quaest 11. S. Aug. 29. tract in loan S. Irenaeus l. 5. cont haeres Valentin Theodoret in his epitome of the diuine decrees cap. de Antichristo XIV That no man nor any but God can forgiue or retayme sinnes COntrary to the expresse wordes of their owne Bible Iohn 20.21 As my Father hath sent me euen so send I you Now Christ was sent by his Father not only to teach preach administer Sacraments and to worke miracles but also to forgiue sinnes But the Disciples were sent with power to teach preach administer Sacraments and to worke miracles Therefore also to forgiue sinnes Ibid. v. 22.23 When he had said this he breathed on them and sayth vnto them Receiue yee the holy Ghost whose soeuer sinnes yee remit they are remited vnto them and whose soeuer sinnes yee retaine they are retained Christ hauing first shewed his owne commission which was to pardon sinnes presently giueth his Apostles power to do the same breathing vpon them the holy Ghost He therfore that denieth man to haue this power either denyeth that the Holy Ghost can forgiue sinnes or that Christ gaue not his Disciples the holy Ghost to this end and purpose both which are clearly false and against the Scripture Mat. 9.3.8 But when the multitude saw it they maruelled and glorified God which had giuen such power vnto men as to forgiue sinnes Which though they knew to appertaine to God only by nature yet they perceiued that it might be done by mans ministry on earth to the glory of God Yea those who affirme God only so to remit sinnes that the ministeriall power therof cannot be communicated to men deny the one part of Christes distinct or double manner of remitting of sinnes to wit only in heauen and not in earth See more Mat. 16.19 Mat. 18.1 Cor. 5.5.1 Tim. 1.20.2 Cor. 2.10.2 Cor. 5.19 Num. 5.6 ¶ The ancient Fathers which affirme the same are S. Aug. tract 49. in Ioan. And in his booke of fifty homilies hom 9. S. Chrysost de sacerdotio l. 3. S. Ambr. l. 3. de poenitentia S. Cyril l. 12. cap. 50. or 56. in Ioan. sayth It is not absurd that they should remit mans sinnes who haue in them the holy Ghost S. Basil l. 5. cont Eunom proueth the holy Ghost to be God which that destable Heretike denyed because he forgiueth sinnes by the Apostles S. Irenaeus l. 5. cap. 13. S. Greg. hom 6. in Euang. XV. That we ought not to confesse our sinnes to any man but to God only COntrary to the expresse wordes of their owne Bible Mat. 3.5.6 Then went out to him to wit to S. Io. Baptist Hierusalem and all Iudaea c. and were baptized of him in Iordane confessing their sinnes Not by acknowledging themselues in generall to be sinners but euery man to vtter and tell his particular and secret sinnes Therfore we may confesse our sinnes not only to God but also to man Actes 19 18.19 And many that belieued came and confessed and shewed their deedes behould Confession Many also of them which vsed curious artes brought their bookes together and burned them before all men and they counted the price of them and found it fiue thousand peeces of siluer behould Satisfaction Therfore we may confesse our sinnes to man Num. 5.6 When a man or woman shall commit any
sinne that men commit c. then they shall confesse their sinne which they haue done c. And that this is not vnderstood to be confessed to God in heauen but also to his Priest on earth the whole Chapter from verse 12. vnto the end doth clearly testify Adde heerto that he saith not they shall confesse their sinnes to wit in generall but their sinne to wit in particular See more Marc. 1.4 Iames. 5.16 Mat. 18.18 Mat. 17.14 ¶ See the holy Fathers that affirme the same S. Iraeneus l. 1. cap. 9. Tertull. l. de poenitentia where he reprehendeth some who for human shamfastnes neglected to goe to Confession It is written of S. Ambrose that he himselfe sate to heare Confessions Amb. ex Paulino S. Clement S. Peters successor speakes wonderfull pithily to this purpose Epist ad fratr Dom. But of all others Origen is most plaine for this point l. 3. Periar S. Chrysost l. 3. de sacerd hom 85. in Ioan. S. Aug. cited as before S. Amb. orat in muliere peccatrice saith Confesse freely to the priest the hidden secrets of thy soule XVI That Pardons and Indulgences were not in the Apostles times COntrary to the expresse wordes of their owne Bible 2. Cor. 2.10 To whome yee forgiue any thing I forgiue also for if I forgaue any thing to whome I forgaue it for your sake forgaue I it in the person of Christ The Corinthian aforesaid was excommunicated and put to pennance by the Apostle as plainly appeareth 1. Cor. 5.3 and heere in 2. Cor. 2. cited aboue he giueth order for his pardon A playne proofe of the Apostles power there of binding heere of loosing there of punishing heere of pardoning Therfore pardons were in vse in the Apostles times 2. Cor. 2.6 Sufficient to such a man is this punishment or Censure which was inflicted of many Whence it is cleare that it lyeth in the hands of the spirituall Magistrates to measure the tyme of such punishment or pennance imposed See more Matt. 18.18 and Mat. 16.19 ¶ As also the Fathers that affirme the same Tertul. lib. ad Mart. cap. 1.5 S. Cyp. lib. 3. ep 15. and serm de lapsis Concil Lateran Can. 62. The decrees of Innocentius 3. and 4. de paenitent and remis cap Quod autem S. Amb. l. 1. de poenit cap. 2. the place beginneth Dominus per ius S. Aug. ep 75. ad Auxil Episcop The place beginneth Spiritalis poena S. Chrysost l. 3. de sacerdot the place beginneth Si rex aliquis Lastly Pope Vrban the 2. granted a plenary Indulgence to such as went vnto the Holy Warre They Protestants hold XVII That the actions and passions of the Saintes do serue for nothing to the Church COntrary to the expresse wordes of their owne Bible Colos 1.24 I now reioyce in my sufferings for you and fill vp that which is behind we reade wanting of the afflictions of Christ in my flesh for his bodies sake which is the Church Hence hath the groūd bene alwayes taken of Indulgences but much more principally from the superaboundant merits of Iesus-Christ There the actions passions of the Saintes do serue for something to the Church Philip. 2.30 Because for the worke of Christ he was nigh vnto death not regarding his life to supply your lacke of seruice towards me Contrary also to an article of our Creed I belieue the Communion of Saintes For to what purpose belieue we this if their actions and passions may not be imparted to vs nor serue to any purpose to the Church See more Psal 119.63 we 118. 1. Cor. 12.12.2 Cor. 11.28 Psal 53. we 52. 9.2 Mac. 15.16 Mat 17.3 Luc. 9.30.31 Mat. 27.52 Apoc. 5.8 Gen. 26.5 48.16 Exod. 32.13 Iob. 5.1 Hier. 15.1 Isa 37.35 Marc. 14.36 Luc. 8.44 Acts 5.15 All these passages contayne actions or prayers of the Church triumphant for the militant or patient or for both I care not which they graunt and yet one they must needes confesse ¶ See the Fathers that affirme the same S. Aug. lib. de cura pro mort cap. 1. The place beginneth Etsinusquam And againe the same Saint in the same booke the place beginneth Prouisus sepeliendis S. Maximus ser de sanctis Octauio Aduentio the place beginneth Cuncti martyres S. Bede hist Eccles Angliae l. 3. cap. 19. the place beginneth Furseus S. Aug. in Psal 61. the place beginneth Vnus enim homo as also S. Anselme vpon the same Psalme XVIII That no man can do workes of Supererogation COntrary to the expresse wordes of their owne Bible Mat. 19.21 If thou wilt be persect go and sell that thou hast and giue to the poore and thou shalt haue treasure in heauen and come and follow me Hence it plainely appeareth that man by the assistance of Gods grace may do some thinges counselled which are of more perfection then the thinges commanded and these we call Workes of Supererogation 1. Cor. 7.25 Now concerning virgins I haue no commandement of the Lord yet I giue my iudgment we read Counsell as one that hath obtained mercy of the Lord to be faithfull And v. 38. He that giueth her in mariage doth wel but he that giueth her not in mariage doth better To do that which is counselled is not necessary because one may neuerthelesse be saued but he who omitteth what is commanded vnles he do pennance cannot escape eternall paines Mat. 19.12 There be Eunuches which haue made themselues Eunuches for the kingdome of heauen he that is able to receiue it we read take it let him receiue it But this cannot properly be said of precepts as S. Aug. noteth vpon this place ser 61. de temp for of precepts it is not said Keep them who is able but keep them absolutly See more Luc. 10.25.1 Cor. 7.1 Reuel 4.3 Actes 2.44 Actes 4.34 ¶ And the holy Fathers affirme the same S. Amb. l. de viduis Origen in c. 15. ad Rom. Those things which we do ouer and aboue our duty Euseb 1. Demonstrat cap. 8. S. Chrysost hom 8. de act poenit Blame not our Lord he commandeth nothing impossible yea many do more then they are commanded S. Greg. Nissen 15. Moral cap. 5. XIX That by the fall of Adam we haue all lost our Freewill and that it is not in our owne power to choose good but only euill COntrary to the expresse wordes of their owne Bible 1. Cor. 37. He that standeth stedfaist in his hart hauing no necessity but hath power ouer his owne will and hath so decreed in his hart that he will keep his virgin doth well But if a man haue not freedome of will as well to the one as to the other why doth the holy Ghost Prou. 23.26 require of vs to giue him our hart if we cannot consent but vnto euill Therfore it is in our power to choose good or euill Iohn 1.11.12 He came vnto his owne and his owne receiued him not but as many as receiued him to them gaue he power to become
Mat. 7.21.22 Mat. 5.21 Mat. 19.17 and 11.16 Mat. 12.33 Mat. 16.16 Gal. 3.12 1 Tim. 5.8 1. Ioan. 2.4 1. Ioan. 3.22 Rom. 3.31 Philip. 2.12 ¶ The Fathers that affirme this are Origen in 5. Rom. S. Hilar. cap. 7. in Matt. And S. Ambr. in 4. ad Heb. sayth Fayth alone sufficeth not S. Aug. de fide and operibus cap. 15. sayth I see not why Christ should say If thou wilt haue life euerlasting keep the cōmaundements if without obseruing of them by only fayth one might be saued XXII That no good Workes an meritorious COntrary to the expresse wordes of their owne Bible Matt. 16.27 For the Son of man shall come in the glory of his Father with his Angells and then he shall reward euery man according to his workes He sayth not that he shall reward euery man according to his mercy or their fayth but according to their workes So S. August de verbis Apost serm 35. doth interprete Matt. 5.12 Reioyce and be glad for great is your reward in heauen The word Reward in latin and greeke signifyeth wages and hyre due for workes and so presupposeth a meritorious deed as the Rhemish Testament noteth vpon this place Agayne Matt. 10.42 Whosoeuer shall giue to drinke a cup of cold water only in the name of a Disciple verily I say vnto you he shall in no wise loose his reward Therefore good workes are meritorious 1. Cor. 5.10 For we must all appeare before the iudgment seat of Christ that euery one may receiue the thinges in his body according to that he hath done whether it be good or had Wordes most cleere that heauen is as well the reward of good workes as Hell the stipend of euill works howsoeuer the enemies of all good life and workes do teach the contrary See more 1. Cor. 9.17 18. 25. Heb. 11.26 Psal 18.20 1. Cor. 4.5 3.8.2 Esdras 15.19 Apoc. 22.12 Apoc. 16.6 Apoc. 3. 4. 22.12 Rom. 2.6 Eccles 12. 2. Colos 3.23 Luc. 16.9 6.38 Gen. 15. 1. Ierem. 31.16 Sap. 5.16 1. Tim. 4.8 2. Thes 1. Rom. 11.21 ¶ The holy Fathers affirme the same S. Amb. de apolog Dauid ca. 6. S. Hier. l. 3. cont Pelag. S. Aug. de spiritu lit cap. vlt. and others XXIII That Fayth once had cannot possibly be lost COntrary to expresse words of their owne Bible Luc. 8.13 They on the rocke are they which when they heare receiue the word with ioy which for a while belieue and in time of tentation fall away Therfore fayth once had may afterwards be lost 1. Tim. 1.18.19 This charge I commit vnto thee sonne Timothy according to the prophesies which went before on thee that thou by them mightest warre a good warfare holding faith and a good conscience which some hauing put away concerning faith haue made shipwrack Both which places do plainly reproue this false doctrine That no man can fall from the faith which he once truly had 2. Tim. 2.16 c. Shun prophane and vaine bablinges for they wil increase vnto more vngodlines And their word will eate as doth a canker of whom is Hymeneus and Philetus who concerning be truth haue erred saying that the resurrection is past already and ouerthrow the faith of some If faith once had could not be lost this saying of the Apostle should be false See more 1. Tim. 6.20 Reuelat. 2.5 Luc. 19.24 Mat. 25.8 c. Rom. 11.20 ¶ The Fathers affirme the same frequently and among the rest S. Aug. de gratia lib. arbit de correp gratia ad articulos falso impositos Concil Trid. sess 6. cap. 9.12.13 and others They maintayne XXIV That God by his will and ineuitable decree hath ordained from all eternity who shall be damned and who saued COntrary to the expresse words of their owne Bible 1. Tim. 2. 3.4 God our Sauiour who will haue all men to be saued and to come to the knowledge of the truth meaning by his conditionall will that is to say if men will themselues by accepting doing or hauing done all thinges requisite by Gods law for God vseth not his absolute will or power towards vs in this case therfore he hath not willed incuitably decreed any at all to be damned as our Aduersaries hold 2. Pet. 3.9 The Lord is not slack concerning his promise c. not willing that any should perish but that all should come to repentance Therfore he is far off from euer making any such decree as our Aduersaries would perswade vs. Wisedome 1.13 For God made not death neither hath he pleasure in the destruction of the liuing The reasons which conclude this truth are manifest for we must assure nothing of those thinges which depend vpon the only will of God without cleere and euident reuelation But predestination is such Therfore c. See more Ose 13.9 Ezech. 18. 32. Wis 11.24 Ioan. 3.16 Rom. 11.20.32 Prou. 20.9 28.14 Phil. 2.12 1. Cor. 4.4 9.27 10.12 Eccles 5.5 Iob. 9 21. Ioel 2.14 Ionas 3.9 Acts 8.20 Ierem. 17.9 2. Ioan. 1.8 ¶ See the Fathers that affirme the same in particular S. Aug. l. 1. Ciuit. Tertul. orat ca. 8. S. Cypr. l. 4. epist 2. And S. Amb. lib. 2. de Cain Abel will not that we refer vnto God the preuarication of Adam or the treason of Iudas though he knew the sinne before it was committed Moreouer they hould XXV That euery one ought infallibly to assure himselfe of his Saluation and to belieue that he is of the number of the Predestinate COntrary to the expresse words of their owne Bible 1. Cor. 9.27 I keepe vnder my body and bring it into subiection least that by any meanes when I haue preached to others I my selfe should be a cast-away A man would thinke that S. Paul might be as sure and as confident of Gods grace and saluation as any one of our Protestants be and yet you see he durst not adhere vnto their presumptuous and vnhappy security Rom. 11.20.21 Thou standest by faith be not high-minded but feare for if God spared not the naturall branches take heed least he also spare not thee Behould therfore the goodnes and seuerity of God on them which fell seuerity but towards thee goodnes if thou continue in his goodnes otherwise thou also shalt be cut off And Philip. 1.12 Worke out your owne saluation with feare trembling Most plaine and forcible places against the vayne security of saluation See more Pro. 28.14 Eccles 9. 1.2.2 Tim. 2.15.2 Pet. 1.10 Tob. 12.2.13 Pro. 20.9 Eccles 5.5 Iob. 9.20 Psal 18.13 1. Cor. 4. 4. Deut. 4.29.2 Cor. 10.18.1 Pet. 1.17 ¶ See S. Amb. ser 5. in Psal 118. S. Basil in constit monast cap. 2. S. Hieron l. 2. aduers Pelagianos l. 3. in Ierem. cap. 13. S. Chrysost hom 87. in Ioan. And S. Aug. in Psal 40. sayth I know full well that the Iustice of my God remaineth Whether my owne iustice remaine or no I know not for the Apostle
terrifieth me saying He that thinketh himselfe to stand let him take heed least he fall S. Bern. ser 3. de Aduent serm 1. de septuages sayth Who can say I am one of the Elect c. XXVI That euery man hath not an Angell Guardian or Keeper COntrary to the expresse words of their owne Bible Matt. 18. 10. Take heed that yee despise not one of these litle ones for I say vnto you that in heauen their Angells do alwayes behold the face of my Father which is in heauen Therfore they haue their Angell-keeper A thing so plaine that Iohn Caluin durst not deny it although he would forsooth needes doubt of it lib. 1. Inst cap. 14. sect 7. Psal 91. we 90. 11.12 He shall giue his Angels charge ouer thee to keepe thee in all thy wayes they shall beare thee vp in their handes least thou dash thy foote against a stone This very passage S. Cyrill of Alexandria lib. 4. cont Iulian. applieth to our Angell-keeper Acts 12.13 c. S. Peter knocking at the doore they said It is his Angell Loe how apparantly the faith of the primitiue Church appeareth concerning this point See more 1. Cor. 11.10 Zachary 3.10 Luc. 15.10 Luc. 16. 22. Tob. 5.15.20 Tob. 12.12 Tob. 5.27 Exod. 23.23 Iosue 5.13 Numb 22.22.31 Gen. 24. 40. Dan. 6.22 ¶ See S. Greg. dial l. 4. cap. 58. S. Athanas de communi Essentia S. Chrysost hom 3. in ep ad Colos lib. 6. de sacerd Greg. Turonens lib. de gloria mart S. Aug. ep ad Probam cap. 9. epist 69. ad fratres in eremo lib. 11. cap. 31. ciuit S. Hierom. vpon these words Their Angels c. Matt. 18.10 teacheth That it is a great dignity and maruelous benefit that euery one hath from his natiuity an Angel for his custody patronage XXVII That the holy Angels pray not for vs nor know our thoughts and desires on earth COntrary to the expresse wordes of their owne Bible Zacharie 1.9.10.11.12 Then the Angell of the Lord answered and said O Lord of Hostes how long wilt thou not haue mercy on Hierusalem and on the Citties of Iuda against which thou hast had indignation these threescore and ten yeares And what I pray you is a prayer if this be not Therefore the holy Angells pray for vs. Tob. 12.12 Now therfore when thou didst pray and Sara thy daugter-in-law I did bring the remembrance of your prayers before the holy One. He who pleaseth to read the whole Chapter shall cleerly see the manifold benefits besides this one which men receyue at the hands of Angels for which see the annotations of the Catholike Bible vpon this place Reuelat. 8.4 And the smoke of the incense of the prayers of the Saints ascended from the hand of the Angell before God What can be possibly spoken more plaine to proue that Angells offer vp prayers before God yea this very place is so vnderstood by S. Irenaeus l. 4. cap. 34. towards the end See more Gen. 19.18 20. Dan. 8.15 Dan. 9.20 Act. 5.19 ¶ See also S. Hilary in Psal 129. who saith The intercession of Angells Gods nature needeth not but our infirmity doth S. Amb. lib. de viduis Victor Vtic. lib. 3. de persecut Vandal XXVIII That we may not pray to them COntrary to the expresse wordes of their owne Bible Gen. 48.16 The Angell which redeemed me we read deliuered me from all euill blesse these laddes c. Heere some perhaps will say that this was God and not an Angell This is but a sorry shift for God had not then redeemed man but long afrer Yea this very passage is applyed by S. Chrysost to our Angell Gardian hom 3. vpon the 1. to the Colos And by S. Hierome vpon the 66. of Isa Also S. Basil l. 3. cont Eunom affirmeth that this was spoken of a true Angell and not of God which being so who can with reason say he prayed not vnto him Tobie 5.16 And when his sonne had prepared all thinges for the iorney his father said Goe thou with this man and God which dwelleth in heauen prosper your iorney and the Angel of God keep you company Lo both God is heere prayed vnto and his Angell also at the same instant saying God prosper you in your iorney and the Angell of God keep you company Osee 12.4 Yea he had power ouer the Angell and preuailed he wept and made supplication vnto him Loe what is plaine if this be not for proofe of prayer to the blessed Angels But some perhaps will say I could be perswaded to pray to Angells if I could assure my self that they could heare me and knew what passeth here on earth To this I answere likewise out of their owne Bible Luc. 15.10 There is ioy in the presence of the Angells of God ouer one sinner that repenteth Now what more playne then that the Angells in Heauen know what we do on earth which if they did not how could they reioice at the conuersion of a sinner Therefore we may pray lawfully vnto them See more Osee 12.4 Song of the three Children vers 36. Psal 148. Num. 22.34 Gen. 19.18 20. Psal 148.2 ¶ S. Augustine expounding those words of Iob. 19.21 Haue pitty vpon me haue pitty vpon me O yee my friendes for the hand of God hath touched me saith expressely that holy Iob addressed them to the Angells As also those other of Iob. 5.1 Call now if there be any that will answere thee c. the same S. Aug. expoundeth of praying to Angels in his Annot. vpon Iob. XXIX That the Angells cannot helpe vs. COntrary to the expresse wordes of their owne Bible Dan. 10.13 Michael one of the chiefe Princes came to help me Which is further verified Reuel 12.7.10 where the selfe same Angell with his fellow-Angells fought a battell with the Dragon and with his Angells Therefore they can help vs. Ibid. verse 21. And there is none that holdeth with me in these things but Michael your Prince Therfore the Angells can help vs. Acts 12. from verse 7. to verse 12. Now I know of a surety that the Lord hath sent his Angell and hath deliuered me See more Mat. 2.13 Mat. 4.6 Psal 91. we 90. 11.12 Act. 5.19 Act. 27.23 Psal 104. we 103. 4. Heb. 1.7 Luc. 16.22 Gen. 19.10.15.16 Gen. 21.17 Isa 63.9 ¶ The ancient Fathers affirme the same S. Iustin Apol. 2. S. Amb. l. de vid. Vict. Vticens l. 3. de persec Vand. And S. Aug. de Ciuit. l. 12. cap. 31. sayth The holy Angels do help vs without all difficulty because with their spirituall motions pure and free they labour or trauell not Againe in Psal 62. he sayth The Angells waite vpon vs Pilgrimes and by the commandment of God do help vs the place beginneth Attendunt nos peregrinos XXX That no Saint deceased hath afterwards appeared to any vpon earth COntrary to the expresse wordes of their owne Bible Mat. 17.3 And behould there appeared vnto them Moyses and
quaest 67. in Exod. writeth that Moyses not thinking himselfe sufficient to appease God by himselfe added the intercession of the holy Patriarkes And the like doth S. Aug. quaest 149. in Exod. 2. Chron. 6.16 Now therfore O Lord my God of Israel keep with thy seruant Dauid that which thou hast promised him And Psal 132. we 131. Lord remember Dauid and all his afflictions Loe againe the faith of the ancient Church of God before the comming of Iesus-Christ and how seruent they were in this deuotion still alleadging the memories and merits of their Saints deceased thereby to mooue Gods mercy towards them So prayed Salomon 2. Chron. 1.9 So prayed Isay 63.17 So prayed Hester 13.14 So prayed Dauid 1. Chron. 29.18 naming Abraham Isaac and Iacob for his intercessors Who euer heard a Protestant to say Lord remember thine owne mother and all her afflictions or Peter and Paul and their persecutions Nay they desire the Papists to hould them blameles for feare forsooth least they should blaspheme Exod. 20.5 I the Lord thy God am a iealous God visiting the iniquity of the fathers vpon the children vnto the third and fourth generation of them that hate me and shewing mercy vnto thousands of them that loue me and keep my commandements Heere againe God threatneth to punish the demerits of wicked men deceased vnto the fourth generation of their children aliue and to reward the merits of good men deceased vnto the thousand generation of their children aliue Therfore we at this very day receiue benefits by meanes of our godly Auncestors deceased a thousand generations agoe Thus much for the proofe of the first point and now to passe vnto the second XXXIV That we ought not expressely to pray them to pray or intercede to God for vs. COntrary to the expresse wordes of their owne Bible Luc. 16.24 Father Abraham haue mercy on me and send Lazarus that he may dip the tip of his fingar in water and coole my tongue for I am tormented in this flame Loe two Saints are prayed vnto and besought in one verse and yet our Reformers vsually bid vs shew them so much as one place in all the Bible for proofe hereof Where then for Gods sake are their eyes But they will reply and say that this is a parable and not a Prayer which we deny offering to be tryed by the voice often renowned and Ancient Fathers all affirming this to be a true history not a Parable as Theophilact Tertullian Clemens Alex. S. Chrysostome S. Irenaeus S. Ambrose S. Augustine S. Gregory Euthymius and our owne Contreyman Venerable Bede But grant it to be a Parable what doth this make either for them or against vs For euery Parable is either true in it selfe in the persons named or at least is or may be true in some other or else it were a flat lye or at least a fiction or fable which I presume they will neuer deny Wherupon I thus conclude as S. Aug. did a litle before vpon the selfe same history If the rich Glutton in Hell prayed to Abraham who as our Reformers say was in heauen why may not we who are in earth pray to them who are in heauen Iob 5.1 Call now if there be any that will answere thee and to which of the Saints wilt thou turne we read and turne to some of the Saints Now if it had not bene the custome in the time of Iob to inuocate the holy Saints it had bene friuolous for Eliphas to haue asked Iob to which of the Saints he would turne him Whereto I adde that S. August expoundeth this very place in his annotations vpon Iob in the same sense that Catholikes do yea and long before him the seauenty Interpreters See more 2. Pet. 1.15 Dan. 3. 28. Hester 13.14 1. Chron. 29.18 Luc. 16.9 15.10 ¶ The Fathers that affirme the same are S. Dionysius cap. 7. Eccles Hier. S. Athanasius serm de Annunt S. Basil orat in 40. Mart. S. Chrysost hom 66. ad popul Finally S. Hierome prayed to S. Paula in Epitaph S. Paulae S. Maximus to S. Agnes serm de S. Agnete S. Bernard to our B. Lady and the like XXXV That the Bones or Reliks of Saints are not to be kept or reserued no vertue proceeding from them after they be once dead COntrary to the expresse words of their owne Bible 2. Kinges we 4. 13.22 where it is written that the Bones of Eliseus being touched by one that was dead they did reuiue him But this could not be had not some vertue proceeded from them Acts 5.14.15 And belieuers were the more added to the Lord multitudes both of men and women in so much that they brought forth the sick into the streetes and layd them on beds and couches that at the least the shadow of Peter passing by might ouershadow some of them It followeth in ours and that they all might be deliuered from their infirmities which is quite left out in the later English Bibles though those set forth in the beginning of Q. Elizabeths raygne haue it as ours in particuler that of anno 1560. Wherupon S. Aug. ser 39. de Sanctis saith If the shadow of S. Peters body could help then how much more now the fulnes of his power Wherin he supposeth two thinges The one that the shadow of his body being heere on earth did both help and heale infirmities which the late English Bibles all leaue out as I said and I know no reason for it The other that being in heauen he can still help vs by his power Act. 19.11.12 And God wrought speciall miracles by the handes of Paul so that from his body were brought vnto the sick hand-kerchers or approns and the diseases departed from them and the euill spirits went out of them S. Chrysostome tom 5. cont Gentiles Quod Christus sit Deus in a whole booke proueth hereby and by the like vertue of other Saints and their Reliques that Christ their Lord and Maister is God whose seruants shadowes and napkins could do such wonders See more Exod. 13.19.2 Reg. 2.8.14 Iohn 1.27 where S. Iohn had a reuerend esteeme of the very latchet of our Sauiours sho as of a Relique which he was not worthy to vnbuckle or touch with his hand And the woman with the bloudy flux of the hemme of his holy garment ¶ See the ancient Fathers that affirme the same Euseb lib. 7. hist cap. 15. S. Athanasius in vita S. Antonij S. Basil in Psal 115. S. Chrysost serm de sanctis Iuuentio Maximo And S. Ambrose sayth But if you aske me what I honour in flesh dissolued I honour in the martyrs flesh his woundes receiued for Christs name And I honour his ashes made holy by the confession of Christ XXXVI That creatures cannot be sanctified or made more holy then they are already of their owne nature COntrary to the expresse words of their owne Bible 1. Tim. 4.4 For euery creature of God is good and nothing to be
it vnto them and they to others all of them call it our Lords Body Finally against their true and reall receiuing of Christ by faith I say Either the soule ascendeth to heauen there to feed on Christ by fayth which Caluin confesseth or els Christ descendeth to earth to feed the same Not the first for so the vnglorified soule of man should be in two places at once which yet they deny euen to the glorified body of Iesus-Christ Not the second for so Christ should be in two places at once whom yet they say that the Heauens must contayne till the day of iudgement Acts 3. ¶ See Fathers that affirme the same S. Ignat. in ep ad Smyr S. Iustin Apol. 2. ad Antoninum S. Cyprian serm 4. de lapsis S. Amb. lib 4. de Sacram. saith It is bread before the words of the Sacrament but after c. of bread it is made the flesh of Christ S. Remigius saith The flesh which the Word of God tooke in the Virgins wombe and the bread consecrated in the Church are one body XL. That we ought to receiue vnder both kindes and that one alone sufficeth not COntrary to the expresse wordes of their owne Bible Iohn 6.51 If any man eate of this bread he shall liue for euer and the bread which I will giue is my flesh Loe euerlasting life is attributed by our Lord himselfe to the eating only vnder ohe kind Therfore one alone doth suffice Luc. 24.30.8.35 Christ at Emaus communicated his two Disciples vnder one kind Both S. Augustine and Theophilact expound this place of the B. Sacrament lib. de consens euang cap. 35. S. Chrysost hom 17. operis imperfecti S. Thomas of Aquin and many others But they will alleadge to the contrary that of S. Iohn Vnles you eate the flesh of the Sonne of man and drinke his bloud you shall not haue life in you The answere hereto is very easy which is that the coniunction and is there taken disiunctiuely insteed of or as is learnedly obserued by Doctor Kellison in his Reply to M. Sutclisse pag. 189. Againe Christ in those words teacheth vs the precept and not the manner of the precept that is to say he commandeth vs to receiue his body and his bloud without determining whether vnder one kind or vnder both as the Councell of Trent declareth For he that said Vnles you eate the flesp of the Sonne of man and drinke his bloud you shal not haue life in you hath also said If any one eate of this bread he shall liue for euer And he that said He that eateth my flesh and drinketh my bloud hath life euerlasting hath also said The bread which I will giue is my flesh for the life of the world He that said Who so eateth my flesh and drinketh my bloud dwelleth in me and I in him hath likewise said He that eateth this bread shall liue foreuer Therefore one alone doth suffice See more Act. 2.42 XLI That there is not in the Church a true and proper Sacrifice and that the Masse is not this Sacrifice COntrary to the expresse wordes of their owne Bible Malachy 1.11 From the rising of the sunne euen to the going downe of the same my Name shall be great among the Gentils and in euery place Incense shall be offered to my Name and a pure offering But this Sacrifice or pure Offering cannot be vnderstood of Christ vpon the Crosse as they would haue it which was offered only once and in once place and then also not among the Gentils nor yet can be euer iterated therfore neither is nor can be other then the dayly Sacrifice of the Masse Psal 110. we 109. 4. The Lord hath sworne and will not repent Thou art a Priest foreuer after the order of Melchisedech But Melchisedechs Sacrifice was made in bread and wine therefote it must either be granted that our Sauiour doth now sacrifice yea and euer shall in bread and wine aboue in Heauen which were absurd to say or els that this is meant of the Sacrifice of the Masse wheron the Eternity of his Priesthood doth depend on earth Nor can this be in a spirituall sort only for that would not make him a Priest of any certaine order as Melchisedech was Luc. 22.19 This is my body which is giuen for you Which wordes do plainly proue not only that Christs body is truly present but withall so present as that it is giuen offered or sacrificed for vs. For Christ sayth not which is giuen to you broken to you or shed to you but for you Which clearly sheweth it to be a sacrifice it being euident that one would neuer say of the Sacrament in the quality of a Sacrament that it is giuen for man but to man that it to say that a man receiueth it and contrary wise of a Sacrifice that it is offered not to man but for man See more Heb. 7.15.16.17 Heb. 8.1.3 Heb. 9.11 ¶ The Fathers that affirme the same are S. Clement Apost const lib. 6. cap. 23. who calleth it A reasonable vnblouly and mysticall Sacrifice S. Aug. A singular or most excellent sacrifice lib. 1. cont aduers leg and prophet cap. 18.19 S. Chrysost hom in Psal 95. The mysticall table a pure and vnbloudy host a heauenly and most reuerend Sacrifice Isichius in Leuit cap. 4. sayth that Christ preuenting his enemies first sacrificed himselfe in his mysticall supper and afterwards on the Crosse S. Greg. Nissen orat 4. de Resurrectione prouing that our Sauiour gaue his body and bloud in sacrifice for vs in his last supper sayth excellently That a man cannot eate the sheepe vnles the slaughter goe before and yet auerreth this to haue been done by Christ in his last supper XLII That Sacrament all Vnction is not to be vsed to the sicke COntrary to the expresse words of their owne Bible Iames 5.14 Is any sick among you Let him call for the Elders of the Churth and let them pray ouer him anointing him with oyle in the name of the Lord and the prayer of faith shall saue the sick and the Lord shall rayse him vp and if he haue committed sinnes they shall be forgiuen him Hardly is there any Sacrament wherof the matter the minister and the effect are more expresly specified in all the Scripture then of this The forme is the prayer Let them pray ouer him The matter the oyle Anoynting him with oyle The minister a Priest or Elder of the Church Let him call for the Elders of the Church The primary effect is the forgiuenes of sinnes and the secondary the easing of the sick in body saying And the Lord shall raise him vp and if he haue committed sinnes they shal be forgiuen him Therfore Sacramentall Vnction is to be vsed to the sicke Marc. 6.13 And they annointed with oyle many that were sicke and healed them Where it is cleare that the Apostles themselues put in practice this holy vnctiō Which Beza confesseth in his Annotations saying that